Electronic Library of Scientific Literature
Electronic Library of Scientific Literature
Volume 58 / No. 05 / 2003
PAPERS
ORIENTATIONS
REFLECTIONS
MICHAL CHABADA, Teologická fakulta TU
N.1 - 42FILOZOFIA 58, 2003, No 5, p. 293
Scotus' theory of common nature is a fundamental problem for his theory of individuation and for the problem of universals. Seven arguments are used to prove its minor and real unity beyond the mind. As such it is an object of the intellect, of the metaphysics, expressed in the definition. Common nature as such is indifferent to the mode of singularity and universality; it functions as the real correlate of our concepts. The problem of common nature is connected with the problem of the universals. The universals have their real correlates in common nature, which can be conceived on abstract level by the intellect. The universality does not exist in the things, it arises only in the intellect. Thus the universal concepts can be predicated concerning the thing beyond the mind. Scotus thus overcomes "nominalism" and "realism" and creates his own new and original conception.
PETER FOTTA, Katedra kres»anskej filozofie TF-TU, Bratislava
FILOZOFIA 58, 2003, No 5, p. 305
The author emphasize the fact, that the world of really existing compound and distinct things leads to the first questions in our spontaneous cognition of the world, such as: "What is it?", "What for?" Spontaneous cognition thus means the primary, direct experience of the real world, which is the basis of common sense. From common sense arise the first fundamental principles of thought and knowledge, such as "For that, what is, it is impossible not to be", expressed in natural language. Although the designations and functions of the natural language are manifold, the rules of its real meanings are determined by the reality itself. All this pre-scientific, spontaneous cognition enters philosophy, being a necessary and sufficient starting point for the epistemological realism, which offers the way leading to the know_ledge of the real world. The common sense knowledge, based on natural language, prevents the philosophical knowledge from apriori formulations in interpretation of reality. The realistic philosophy thus must meet the natural needs of human know_ledge. This can be achieved through developing the common sense knowledge in the frame of realistic knowledge.
ZUZANA PALOVIČOVÁ, DAGMAR SMREKOVÁ, Filozofický ústav SAV, Bratislava
FILOZOFIA 58, 2003, No 5, p. 324
The objective of the paper is to analyze the conception of virtue as represented in the book After Virtue by one of the initiators od the renaissance of the ethics of virtue A. MacIntyre. In its first part the authors examine the reasons of MacIntyre's criticism of the Enlightenment conception of morals, in which the notion of virtue was excluded from moral reflection and substituted by a universal moral principle. The second part gives a more detailed analysis of the notions of practice, narrative order of a single human life and moral tradition embodying according to MacIntyre the explicative background, required for the definition of a unified notion of virtue. The reconstruction of MacIntyre's argumentation serves the clarification of why the option for Aristotelian tradition is for him the only appropriate way of grounding the ethics on a more plausible constitutive notion than that of the rule, preferred by the Enlightenment.
ONDREJ MÉSZÁROS, Katedra maďarského jazyka a literatúry FiF UK, Bratislava
FILOZOFIA 58, 2003, No 5, p. 338
Edmund Szelényi (1873 - 1931) was a Professor at the Evangelic Theological Academy in Pressburg. His focus was on the history of philosophy and pedagogy in Hungary, as well as on history of literature and philosophy of religion. The paper deals with Syelényi's philosophy of religion which developed under the influence of F. Schleiermacher, A. Ritschl and A. von Harnack and finally became closely related to the views of R. Eucken. This philosophy can be characterized as liberal theology, focusing especially on the epistemology of religion, the main issue being the problem of so called religious apriori. For Szelényi this issue is related to intuitive knowledge and to subjective, personal certainty, transforming the transcendent world.
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